Read-Post Through the Bible

[daniel1212av]

  (Ezra 1)  "Now in the first year of Cyrus king of Persia, that the word of the LORD by the mouth of Jeremiah might be fulfilled, the LORD stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying, {2} Thus saith Cyrus king of Persia, The LORD God of heaven hath given me all the kingdoms of the earth; and he hath charged me to build him an house at Jerusalem, which is in Judah. {3} Who is there among you of all his people? his God be with him, and let him go up to Jerusalem, which is in Judah, and build the house of the LORD God of Israel, (he is the God,) which is in Jerusalem. {4} And whosoever remaineth in any place where he sojourneth, let the men of his place help him with silver, and with gold, and with goods, and with beasts, beside the freewill offering for the house of God that is in Jerusalem.

{5} Then rose up the chief of the fathers of Judah and Benjamin, and the priests, and the Levites, with all them whose spirit God had raised, to go up to build the house of the LORD which is in Jerusalem. {6} And all they that were about them strengthened their hands with vessels of silver, with gold, with goods, and with beasts, and with precious things, beside all that was willingly offered. {7} Also Cyrus the king brought forth the vessels of the house of the LORD, which Nebuchadnezzar had brought forth out of Jerusalem, and had put them in the house of his gods; {8} Even those did Cyrus king of Persia bring forth by the hand of Mithredath the treasurer, and numbered them unto Sheshbazzar, the prince of Judah. {9} And this is the number of them: thirty chargers of gold, a thousand chargers of silver, nine and twenty knives, {10} Thirty basins of gold, silver basins of a second sort four hundred and ten, and other vessels a thousand. {11} All the vessels of gold and of silver were five thousand and four hundred. All these did Sheshbazzar bring up with them of the captivity that were brought up from Babylon unto Jerusalem."

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  Ezr 1:1-4 -
The Lord stirred up the spirit of Cyrus. The hearts of kings are in the hand of the Lord. God governs the world by his influence on the spirits of men; whatever good they do, God stirs up their spirits to do it. It was during the captivity of the Jews, that God principally employed them as the means of calling the attention of the heathen to him. Cyrus took it for granted, that those among the Jews who were able, would offer free-will offerings for the house of God. He would also have them supplied out of his kingdom. Well-wishers to the temple should be well-doers for it. — MHCC

Ezr 1:1-4 -

It will be proper for us here to consider,

1. What was the state of the captive Jews in Babylon. It was upon many accounts very deplorable; they were under the power of those that hated them, had nothing they could call their own; they had no temple, no altar; if they sang psalms, their enemies ridiculed them; and yet they had prophets among them. Ezekiel and Daniel were kept distinct from the heathen. Some of them were preferred at court, others had comfortable settlements in the country, and they were all borne up with hope that, in due time, they should return to their own land again, in expectation of which they preserved among them the distinction of their families, the knowledge of their religion, and an aversion to idolatry.

2. What was the state of the government under which they were. Nebuchadnezzar carried many of them into captivity in the first year of his reign, which was the fourth of Jehoiakim; he reigned forty-five years, his son Evil-merodach twenty-three, and his grandson Belshazzar three years, which make up the seventy years. So Dr. Lightfoot, It is charged upon Nebuchadnezzar that he opened not the house of his prisoners, Isa_14:17. And, if he had shown mercy to the poor Jews, Daniel told him it would have been the lengthening of his tranquillity, Dan_4:27. But the measure of the sins of Babylon was at length full, and then destruction was brought upon them by Darius the Mede and Cyrus the Persian, which we read of, Dan. 5. Darius, being old, left the government to Cyrus, and he was employed as the instrument of the Jews' deliverance, which he gave orders for as soon as ever he was master of the kingdom of Babylon, perhaps in contradiction to Nebuchadnezzar, whose family he had cut off, and because he took a pleasure in undoing what he had done, or in policy, to recommend his newly-acquired dominion as merciful and gentle, or (as some think) in a pious regard to the prophecy of Isaiah, which had been published, and well known, above 150 years before, where he was expressly named as the man that should do this for God, and for whom God would do great things (Isa_44:28; Isa_45:1, etc.), and which perhaps was shown to him by those about him. His name (some say) in the Persian language signifies the sun, for he brought light and healing to the church of God, and was an eminent type of Christ the Sun of righteousness. Some was that his name signifies a father, and Christ is the everlasting Father. Now here we are told,

I. Whence this proclamation took its rise. The Lord stirred up the spirit of Cyrus. Note, The hearts of kings are in the hand of the Lord, and, like the rivulets of water, he turneth them which way soever he will. It is said of Cyrus that he knew not God, nor how to serve him; but God knew him, and how to serve himself by him, Isa_45:4. God governs the world by his influence on the spirits of men, and, whatever good is done at any time, it is God that stirs up the spirit to do it, puts thoughts into the mind, gives to the understanding to form a right judgment, and directs the will which way he pleases. Whatever good offices therefore are, at any time, done for the church of God, he must have the glory of them.

II. The reference it had to the prophecy of Jeremiah, by whom God had not only promised that they should return, but had fixed the time, which set time to favour Sion had now come. Seventy years were determined (Jer_25:12; Jer_29:10); and he that kept the promise made concerning Israel's deliverance out of Egypt to a day (Exo_12:41) was doubtless as punctual to this. What Cyrus now did was long since said to be the confirming of the word of God's servants, Isa_44:26. Jeremiah, while he lived, was hated and despised; yet thus did Providence honour him long after, that a mighty monarch was influenced to act in pursuance of the word of the Lord by his mouth.

III. The date of this proclamation. It was in his first year, not the first of his reign over Persia, the kingdom he was born to, but the first of his reign over Babylon, the kingdom he had conquered. Those are much honoured whose spirits are stirred up to begin with God and to serve him in their first years.

IV. The publication of it, both by word of mouth (he caused a voice to pass throughout all his kingdom, like a jubilee-trumpet, a joyful sabbatical year after many melancholy ones, proclaiming liberty to the captives), and also in black and white: he put it in writing, that it might be the more satisfactory, and might be sent to those distant provinces where the ten tribes were scattered in Assyria and Media, 2Ki_17:6.

V. The purport of this proclamation of liberty.

1. The preamble shows the causes and considerations by which he was influenced, Ezr_1:2. It should seem, his mind was enlightened with the knowledge of Jehovah (for so he calls him), the God of Israel, as the only living and true God, the God of heaven, who is the sovereign Lord and disposer of all the kingdoms of the earth; of him he says (Ezr_1:3), He is the God, God alone, God above all. Though he had not known God by education, God made him so far to know him now as that he did this service with an eye to him. He professes that he does it, (1.) In gratitude to God for the favours he had bestowed upon him: The God of heaven has given me all the kingdoms of the earth. This sounds a little vain-glorious, for there were many kingdoms of the earth which he had nothing to do with; but he means that God had given him all that was given to Nebuchadnezzar, whose dominion, Daniel says, was to the end of the earth, Dan_4:22; Dan_5:19. Note, God is the fountain of power; the kingdoms of the earth are at his disposal; whatever share any have of them they have from him: and those whom God has entrusted with great power and large possessions should look upon themselves as obliged thereby to do much for him.

(2.) In obedience to God. He hat charged me to build him a house at Jerusalem; probably by a dream or vision of the night, confirmed by comparing it with the prophecy of Isaiah, where his doing it was foretold. Israel's disobedience to God's charge, which they were often told of, is aggravated by the obedience of this heathen king.

2. He gives free leave to all the Jews that were in his dominions to go up to Jerusalem, and to build the temple of the Lord there, Ezr_1:3. His regard to God made him overlook, (1.) The secular interest of his government. It would have been his policy to keep so great a number of serviceable men in his dominions, and seemed impolitic to let them go and take root again in their own land; but piety is the best policy.

(2.) The honour of the religion of his country. Why did he not order them to build a temple to the gods of Babylon or Persia? He believed the God of Israel to be the God of heaven, and therefore obliged his Israel to worship him only. Let them walk in the name of the Lord their God.

3. He subjoins a brief for a collection to bear the charges of such as were poor and not able to bear their own, Ezr_1:4. “Whosoever remaineth, because he has not the means to bear his charges to Jerusalem, let the men of his place help him.” Some take it as an order to the king's officers to supply them out of his revenue, as Ezr_6:8. But it may mean a warrant to the captives to ask and receive the alms and charitable contributions of all the king's loving subjects. And we may suppose the Jews had conducted themselves so well among their neighbours that they would be as forward to accommodate them because they loved them as the Egyptians were because they were weary of them. At least many would be kind to them because they saw the government would take it well. Cyrus not only gave his good wishes with those that went (Their God be with them, Ezr_1:3), but took care also to furnish them with such things as they needed. He took it for granted that those among them who were of ability would offer their free-will offerings for the house of God, to promote the rebuilding of it. But, besides that, he would have them supplied out of his kingdom. Well-wishers to the temple should be well-doers for it. — Henry 

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  Ezr 1:5-11 -

The same God that raised up the spirit of Cyrus to proclaim liberty to the Jews, raised up their spirits to take the benefit. The temptation was to some to stay in Babylon; but some feared not to return, and they were those whose spirits God raised, by his Spirit and grace. Whatever good we do, is owing to the grace of God. Our spirits naturally bow down to this earth and the things of it; if they move upward in any good affections or good actions, it is God who raises them. The calls and offers of the gospel are like the proclamation of Cyrus. Those bound under the power of sin, may be made free by Jesus Christ. Whosoever will, by repentance and faith, return to God, Jesus Christ has opened the way for him, and raises him out of the slavery of sin into the glorious liberty of the children of God. Many that hear this joyful sound, choose to sit still in Babylon, are in love with their sins, and will not venture upon a holy life; but some break through all discouragements, whatever it cost them; they are those whose spirit God has raised above the world and the flesh, whom he has made willing. Thus will the heavenly Canaan be filled, though many perish in Babylon; and the gospel offer will not have been made in vain. The bringing back the Jews from captivity, represents the redemption of sinners by Jesus Christ. — MHCC

Ezr 1:5-11 - We are here told,

I. How Cyrus's proclamation succeeded with others.

1. He having given leave to the Jews to go up to Jerusalem, many of them went up accordingly, Ezr_1:5. The leaders herein were the chief of the fathers of Judah and Benjamin, eminent and experienced men, from whom it might justly be expected that, as they were above their brethren in dignity, so they should go before them in duty. The priests and Levites were (as became them) with the first that set their faces again towards Zion. If any good work is to be done, let ministers lead in it. Those that accompanied them were such as God had inclined to go up. The same God that had raised up the spirit of Cyrus to proclaim this liberty raised up their spirits to take the benefit of it; for it was done, not by might, nor by power, but by the Spirit of the Lord of hosts, Zec_4:6. The temptation perhaps was strong to some of them to stay in Babylon. They had convenient settlements there, had contracted an agreeable acquaintance with the neighbours, and were ready to say, It is good to be here. The discouragements of their return were many and great, the journey long, their wives and children unfit for travelling, their own land was to them a strange land, the road to it an unknown road.

Go up to Jerusalem! And what should they do there? It was all in ruins, and in the midst of enemies to whom they would be an easy prey. Many were wrought upon by these considerations to stay in Babylon, at least not to go with the first. But there were some that got over these difficulties, that ventured to break the ice, and feared not the lion in the way, the lion in the streets; and they were those whose spirits God raised. He, by his Spirit and grace, filled them with a generous ambition of liberty, a gracious affection to their own land, and a desire of the free and public exercise of their religion. Had God left them to themselves, and to the counsels of flesh and blood, they would have staid in Babylon; but he put it into their hearts to set their faces Zionward, and, as strangers, to ask the way thither (Jer_50:5); for they, being a new generation, went out like their father Abraham from this land of the Chaldees, not knowing whither they went, Heb_11:8. Note, Whatever good we do, it is owing purely to the grace of God, and he raises up our spirits to the doing of it, works in us both to will and to do. Our spirits naturally incline to this earth and to the things of it. If they move upwards, in any good affections or good actions, it is God that raises them. The call and offer of the gospel are like Cyrus's proclamation. Deliverance is preached to the captives, Luk_4:18. Those that are bound under the unrighteous dominion of sin, and bound over to the righteous judgment of God, may be made free by Jesus Christ. Whoever will, by repentance and faith, return to God, his duty to God, his happiness in God, Jesus Christ has opened the way for him, and let him go up out of the slavery of sin into the glorious liberty of the children of God. The offer is general to all. Christ makes it, in pursuance of the grant which the Father has made him of all power both in heaven and in earth (a much greater dominion than that given to Cyrus, Ezr_1:2) and of the charge given him to build God a house, to set him up a church in the world, a kingdom among men. Many that hear this joyful sound choose to sit still in Babylon, are in love with their sins and will not venture upon the difficulties of a holy life; but some there are that break through the discouragements, and resolve to build the house of God, to make heaven of their religion, whatever it cost them, and they are those whose spirit God has raised above the world and the flesh and whom he has made willing in the day of his power, Psa_110:3. Thus will the heavenly Canaan be replenished, though many perish in Babylon; and the gospel-offer will not be made in vain.

2. Cyrus having given order that their neighbours should help them, they did so, Ezr_1:6. All those that were about them furnished them with plate and goods to bear the charges of their journey, and to help them in building and furnishing both their own houses and God's temple. As the tabernacle was made of the spoils of Egypt, and the first temple built by the labours of the strangers, so the second by the contributions of the Chaldeans, all intimating the admission of the Gentiles into the church in due time. God can, where he pleases, incline the hearts of strangers to be kind to his people, and make those to strengthen their hands that have weakened them. The earth helped the woman. Besides what was willingly offered by the Jews themselves who staid behind, from a principle of love to God and his house, much was offered, as one may say, unwillingly by the Babylonians, who were influenced to do it by a divine power on their minds of which they themselves could give no account.

How this proclamation was seconded by Cyrus himself. To give proof of the sincerity of his affection to the house of God, he not only released the people of God, but restored the vessels of the temple, Ezr_1:7, Ezr_1:8. Observe here,

1. How careful Providence was of the vessels of the temple, that they were not lost, melted down, or so mixed with other vessels that they could not be known, but that they were all now forthcoming. Such care God has of the living vessels of mercy, vessels of honour, of whom it is said (2Ti_2:19, 2Ti_2:20), The Lord knows those that are his, and they shall none of them perish.

2. Though they had been put into an idol's temple, and probably used in the service of idols, yet they were given back, to be used for God. God will recover his own; and the spoil of the strong man armed shall be converted to the use of the conqueror.

3. Judah had a prince, even in captivity. Sheshbazzar, supposed to be the same with Zerubbabel, is here called prince of Judah; the Chaldeans called him Sheshbazzar, which signifies joy in tribulation; but among his own people he went by the name of Zerubbabel - a stranger in Babylon; so he looked upon himself, and considered Jerusalem his home, though, as Josephus says, he was captain of the life-guard to the king of Babylon. He took care of the affairs of the Jews, and had some authority over them, probably from the death of Jehoiachin, or Jeconiah, who made him his heir, he being of the house of David.

4. To him the sacred vessels were numbered out (Ezr_1:8 ), and he took care for their safe conveyance to Jerusalem, Ezr_1:11. It would encourage them to build the temple that they had so much rich furniture ready to put into it when it was built. Though God's ordinances, like the vessels of the sanctuary, may be corrupted and profaned by the New Testament Babylon, they shall, in due time, be restored to their primitive use and intention; for not one jot or tittle of divine institution shall fall to the ground. — Henry 

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  (Ezra 2)  "Now these are the children of the province that went up out of the captivity, of those which had been carried away, whom Nebuchadnezzar the king of Babylon had carried away unto Babylon, and came again unto Jerusalem and Judah, every one unto his city; {2} Which came with Zerubbabel: Jeshua, Nehemiah, Seraiah, Reelaiah, Mordecai, Bilshan, Mizpar, Bigvai, Rehum, Baanah. The number of the men of the people of Israel: {3} The children of Parosh, two thousand an hundred seventy and two. {4} The children of Shephatiah, three hundred seventy and two. {5} The children of Arah, seven hundred seventy and five. {6} The children of Pahathmoab, of the children of Jeshua and Joab, two thousand eight hundred and twelve. {7} The children of Elam, a thousand two hundred fifty and four. {8} The children of Zattu, nine hundred forty and five. {9} The children of Zaccai, seven hundred and threescore. {10} The children of Bani, six hundred forty and two. {11} The children of Bebai, six hundred twenty and three. {12} The children of Azgad, a thousand two hundred twenty and two. {13} The children of Adonikam, six hundred sixty and six. {14} The children of Bigvai, two thousand fifty and six. {15} The children of Adin, four hundred fifty and four. {16} The children of Ater of Hezekiah, ninety and eight. {17} The children of Bezai, three hundred twenty and three. {18} The children of Jorah, an hundred and twelve. {19} The children of Hashum, two hundred twenty and three. {20} The children of Gibbar, ninety and five. {21} The children of Bethlehem, an hundred twenty and three. {22} The men of Netophah, fifty and six. {23} The men of Anathoth, an hundred twenty and eight. {24} The children of Azmaveth, forty and two. {25} The children of Kirjatharim, Chephirah, and Beeroth, seven hundred and forty and three. {26} The children of Ramah and Gaba, six hundred twenty and one. {27} The men of Michmas, an hundred twenty and two. {28} The men of Bethel and Ai, two hundred twenty and three. {29} The children of Nebo, fifty and two. {30} The children of Magbish, an hundred fifty and six. {31} The children of the other Elam, a thousand two hundred fifty and four. {32} The children of Harim, three hundred and twenty. {33} The children of Lod, Hadid, and Ono, seven hundred twenty and five. {34} The children of Jericho, three hundred forty and five. {35} The children of Senaah, three thousand and six hundred and thirty. {36} The priests: the children of Jedaiah, of the house of Jeshua, nine hundred seventy and three. {37} The children of Immer, a thousand fifty and two. {38} The children of Pashur, a thousand two hundred forty and seven. {39} The children of Harim, a thousand and seventeen. {40} The Levites: the children of Jeshua and Kadmiel, of the children of Hodaviah, seventy and four. {41} The singers: the children of Asaph, an hundred twenty and eight. {42} The children of the porters: the children of Shallum, the children of Ater, the children of Talmon, the children of Akkub, the children of Hatita, the children of Shobai, in all an hundred thirty and nine. {43} The Nethinims: the children of Ziha, the children of Hasupha, the children of Tabbaoth, {44} The children of Keros, the children of Siaha, the children of Padon, {45} The children of Lebanah, the children of Hagabah, the children of Akkub, {46} The children of Hagab, the children of Shalmai, the children of Hanan, {47} The children of Giddel, the children of Gahar, the children of Reaiah, {48} The children of Rezin, the children of Nekoda, the children of Gazzam, {49} The children of Uzza, the children of Paseah, the children of Besai, {50} The children of Asnah, the children of Mehunim, the children of Nephusim, {51} The children of Bakbuk, the children of Hakupha, the children of Harhur, {52} The children of Bazluth, the children of Mehida, the children of Harsha, {53} The children of Barkos, the children of Sisera, the children of Thamah, {54} The children of Neziah, the children of Hatipha. {55} The children of Solomon's servants: the children of Sotai, the children of Sophereth, the children of Peruda, {56} The children of Jaalah, the children of Darkon, the children of Giddel, {57} The children of Shephatiah, the children of Hattil, the children of Pochereth of Zebaim, the children of Ami. {58} All the Nethinims, and the children of Solomon's servants, were three hundred ninety and two. {59} And these were they which went up from Telmelah, Telharsa, Cherub, Addan, and Immer: but they could not show their father's house, and their seed, whether they were of Israel: {60} The children of Delaiah, the children of Tobiah, the children of Nekoda, six hundred fifty and two. {61} And of the children of the priests: the children of Habaiah, the children of Koz, the children of Barzillai; which took a wife of the daughters of Barzillai the Gileadite, and was called after their name: {62} These sought their register among those that were reckoned by genealogy, but they were not found: therefore were they, as polluted, put from the priesthood.

{63} And the Tirshatha said unto them, that they should not eat of the most holy things, till there stood up a priest with Urim and with Thummim. {64} The whole congregation together was forty and two thousand three hundred and threescore, {65} Beside their servants and their maids, of whom there were seven thousand three hundred thirty and seven: and there were among them two hundred singing men and singing women. {66} Their horses were seven hundred thirty and six; their mules, two hundred forty and five; {67} Their camels, four hundred thirty and five; their asses, six thousand seven hundred and twenty. {68} And some of the chief of the fathers, when they came to the house of the LORD which is at Jerusalem, offered freely for the house of God to set it up in his place: {69} They gave after their ability unto the treasure of the work threescore and one thousand drams of gold, and five thousand pound of silver, and one hundred priests' garments. {70} So the priests, and the Levites, and some of the people, and the singers, and the porters, and the Nethinims, dwelt in their cities, and all Israel in their cities."

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  Ezra 2 -
An account of those who returned from Babylon, vv. 1-35. The children of the priests who returned, Ezr_2:36-39. Of the Levites, Ezr_2:40. Of the singers, Ezr_2:41. Of the porters, Ezr_2:42. Of the Nethinim, and the children of Solomon’s servants, vv. 43-58. Others who could not find out their registers, Ezr_2:59-62. The number of the whole congregation, Ezr_2:63, Ezr_2:64. Of their servants, maids, and singers, Ezr_2:65. Their horses and mules, Ezr_2:66. Their camels and asses, Ezr_2:67. The offerings of the chief men when they came to Jerusalem, Ezr_2:68, Ezr_2:69. The priests, Levites, singers, porters, and Nethinim, betake themselves to their respective cities, Ezr_2:70. — Clarke 

Ezra 2 -
That many returned out of Babylon upon Cyrus's proclamation we were told in the foregoing chapter; we have here a catalogue of the several families that returned (Ezr_2:1).  I. The leaders (Ezr_2:2).  II. The people (v. 3-35).  III. The priests, Levites, and retainers to the temple (v. 35-63).  IV. The sum total, with an account of their retinue (Ezr_2:64-67).  V. Their offerings to the service of the temple (Ezr_2:68-70). — Henry 

Ezr 2:1-35 -
An account was kept of the families that came up out of captivity. See how sin lowers a nation, which righteousness would exalt! — MHCC

Ezr 2:1-35 - We may observe here,

1. That an account was kept in writing of the families that came up out of captivity, and the numbers of each family. This was done for their honour, as part of their recompence for their faith and courage, their confidence in God and their affection to their own land, and to stir up others to follow their good example. Those that honour God he will thus honour. The names of all those Israelites indeed that accept the offer of deliverance by Christ shall be found, to their honour, in a more sacred record than this, even in the Lamb's book of life. The account that was kept of the families that came up from the captivity was intended also for the benefit of posterity, that they might know from whom they descended and to whom they were allied.

2. That they are called children of the province. Judah, which had been an illustrious kingdom, to which other kingdoms had been made provinces, subject to it and dependent on it, was now itself made a province, to receive laws and commissions from the king of Persia and to be accountable to him. See how sin diminishes and debases a nation, which righteousness would exalt. But by thus being made servants (as the patriarchs by being sojourners in a country which was theirs by promise) they were reminded of the better country, that is, the heavenly (Heb_11:16), a kingdom which cannot be moved, or changed into a province.

3. That they are said to come every one to his city, that is, the city appointed them, in which appointment an eye, no doubt, was had to their former settlement by Joshua; and to that, as near as might be, they returned: for it does not appear that any others, at least any that were able to oppose them, had possessed them in their absence.

4. That the leaders are first mentioned, v. 2. Zerubbabel and Jeshua were their Moses and Aaron, the former their chief prince, the latter their chief priest. Nehemiah and Mordecai are mentioned here; some think not the same with the famous men we afterwards meet with of those names: probably they were the same, but afterwards returned to court for the service of their country.

5. Some of these several families are named from the persons that were their ancestors, others from the places in which they had formerly resided; as with us many surnames are the proper names of persons, others of places.

6. Some little difference there is between the numbers of some of the families here and in Neh. 7, where this catalogue is repeated, which might arise from this, that some who had given in their names at first to come afterwards drew back - said, I go, Sir, but went not, which would lessen the number of the families they belonged to; others that declined, at first, afterwards repented and went, and so increased the number.

7. Here are two families that are called the children of Elam (one Ezr_2:7, another Ezr_2:31), and, which is strange, the number of both is the same, 1254. 8. The children of Adonikam, which signifies a high lord, were 666, just the number of the beast (Rev_13:18), which is there said to be the number of a man, which, Mr. Hugh Broughton thinks, has reference to this man. 9. The children of Bethlehem (Ezr_2:21) were but 123, though it was David's city; for Bethlehem was little among the thousands of Judah, yet there must the Messiah arise, Mic_5:2. 10. Anathoth had been a famous place in the tribe of Benjamin and yet here it numbered but 128 (v. 23), which is to be imputed to the divine curse which the men of Anathoth brought upon themselves by persecuting Jeremiah, who was of their city. Jer_11:21, Jer_11:23, There shall be no remnant of them, for I will bring evil upon the men of Anathoth. And see Isa_10:30, O poor Anathoth! Nothing brings ruin on a people sooner than persecution. — Henry 

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  Ezr 2:36-63 -
Those who undervalue their relation to the Lord in times of reproach, persecution, or distress, will have no benefit from it when it becomes honourable or profitable. Those who have no evidence that they are, by the new birth, spiritual priests unto God, through Jesus Christ, have no right to the comforts and privileges of Christians. — MHCC

Ezr 2:36-63 - Here is an account,

I. Of the priests that returned, and they were a considerable number, about a tenth part of the whole company: for the whole were above 42,000 (Ezr_2:64), and four families of priests made up above 4200 (Ezr_2:36-39); thus was the tenth God's part - a blessed decimation. Three of the fathers of the priests here named were heads of courses, 1Ch_24:7, 1Ch_24:8, 1Ch_24:14. The fourth was Pashur, v. 38. If these were of the posterity of that Pashur that abused Jeremiah (Jer_20:1), it is strange that so bad a man should have so good a seed, and so numerous.

II. Of the Levites. I cannot but wonder at the small number of them, for, taking in both the singers and the porters (Ezr_2:40-42), they did not make 350. Time was when the Levites were more forward to their duty than the priests (2Ch_29:34), but they were not so now. If one place, one family, has the reputation for pious zeal now, another may have it another time. The wind blows where it listeth, and shifts its points.

III. Of the Nethinim, who, it is supposed, were the Gibeonites, given (so their name signifies) by Joshua first (Jos_9:27), and again by David (Ezr_8:20), when Saul had expelled them, to be employed by the Levites in the work of God's house as hewers of wood and drawers of water; and, with them, of the children of Solomon's servants, whom he gave for the like use (whether they were Jews or Gentiles does not appear) and who were here taken notice of among the retainers of the temple and numbered with the Nethinim, Ezr_2:55, Ezr_2:58. Note, It is an honour to belong to God's house, though in the meanest office there.

IV. Of some that were looked upon as Israelites by birth, and others as priests, and yet could not make out a clear title to the honour.

1. There were some that could not prove themselves Israelites (Ezr_2:59, Ezr_2:60), a considerable number, who presumed they were of the seed of Jacob, but could not produce their pedigrees, and yet would go up to Jerusalem, having an affection to the house and people of God. These shamed those who were true-born Israelites, and yet were not called Israelites indeed, who came out of the waters of Judah (Isa_48:1), but had lost the relish of those waters.

2. There were others that could not prove themselves priests, and yet were supposed to be of the seed of Aaron. What is not preserved in black and white will, in all likelihood, be forgotten in a little time. Now we are here told,

(1.) How they lost their evidence. One of their ancestors married a daughter of Barzillai, that great man whom we read of in David's time; he gloried in an alliance to that honourable family, and, preferring that before the dignity of his priesthood, would have his children called after Barzillai's family, and their pedigree preserved in the registers of that house, not of the house of Aaron, and so they lost it. In Babylon there was nothing to be got by the priesthood, and therefore they cared not for being akin to it. Those who think their ministry, or their relation to ministers, a diminution or disparagement to them, forget who it was that said, I magnify my office.

(2.) What they lost with it. It could not be taken for granted that they were priests when they could not produce their proofs, but they were, as polluted, put from the priesthood. Now that the priests had recovered their rights, and had the altar to live upon again, they would gladly be looked upon as priests. But they had sold their birthright for the honour of being gentlemen, and therefore were justly degraded, and forbidden to eat of the most holy things. Note, Christ will be ashamed of those that are ashamed of him and his service. It was the tirshatha, or governor, that put them under this sequestration, which some understand of Zerubbabel the present governor, others of Nehemiah (who is so called, Neh_8:9, Neh_10:1, and who gave this order when he came some years after); but the prohibition was not absolute, it was only a suspension, till there should be a high priest with Urim and Thummin, by whom they might know God's mind in this matter. This, it seems, was expected and desired, but it does not appear that ever they were blessed with it under the second temple. They had the canon of the Old Testament complete, which was better than Urim; and, by the want of that oracle, they were taught to expect the Messiah the great Oracle, which the Urim and Thummim was but a type of. Nor does it appear that the second temple had the ark in it, either the old one or a new one. Those shadows by degrees vanished, as the substance approached; and God, by the prophet, intimates to his people that they should sustain no damage by the want of the ark, Jer_3:16, Jer_3:17. In those days, when they shall call Jerusalem the throne of the Lord, and all the nations shall be gathered to it, they shall say no more, The ark of the covenant of the Lord, neither shall it come to mind, for they shall do very well without it. — Henry

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  Ezr 2:64-70 -
Let none complain of the needful expenses of their religion. Seek first the kingdom of God, his favour and his glory, then will all other things be added unto them. Their offerings were nothing, compared with the offerings of the princes in David's time; yet, being according to their ability, were as acceptable to God. The Lord will carry us through all undertakings entered on according to his will, with an aim to his glory, and dependence on his assistance. Those who, at the call of the gospel, renounce sin and return to the Lord, shall be guarded and guided through all perils of the way, and arrive safely at the mansions provided in the holy city of God. — MHCC

Ezr 2:64-70 0 - Here is,

I. The sum total of the company that returned out of Babylon. The particular sums before mentioned amount not quite to 30,000 (29,818), so that there were above 12,000 that come out into any of those accounts, who, it is probable, were of the rest of the tribes of Israel, besides Judah and Benjamin, that could not tell of what particular family or city they were, but that they were Israelites, and of what tribe.

Now, 1. This was more than double the number that were carried captive into Babylon by Nebuchadnezzar, so that, as in Egypt, the time of their affliction was the time of their increase.

2. These were but few to begin a nation with, and yet, by virtue of the old promise made to their fathers, they multiplied so as before their last destruction by the Romans, about 500 years after, to be a very numerous people. When God says, “Increase and multiply,” a little one shall become a thousand.

II. Their retinue. They were themselves little better than servants, and therefore no wonder that their servants were comparatively but few (Ezr_2:65) and their beasts of burden about as many, Ezr_2:66, Ezr_2:67. It was not with them now as in days past. But notice is taken of 200 singing-men and women whom they had among them, who, we will suppose, were intended (as those 2Ch_35:25) to excite their mourning, for it was foretold that they should, upon this occasion, go weeping (Jer_50:4), with ditties of lamentation.

III. Their oblations. It is said (Ezr_2:68, Ezr_2:69),

1. That they came to the house of the Lord at Jerusalem; and yet that house, that holy and beautiful house, was now in ruins, a heap of rubbish. But, like their father Abraham, when the altar was gone they came with devotion to the place of the altar (Gen_13:4); and it is the character of the genuine sons of Zion that they favour even the dust thereof, Psa_102:14. 2. That they offered freely towards the setting of it up in its place. That, it seems, was the first house they talked of setting up; and though they came off a journey, and were beginning the world (two chargeable things), yet they offered, and offered freely, towards the building of the temple. Let none complain of the necessary expenses of their religion, but believe that when they come to balance the account they will find that it clears the cost. Their offering was nothing in comparison with the offerings of the princes in David's time; then they offered by talents (1Ch_29:7), now by drams, yet these drams, being after their ability, were as acceptable to God as those talents, like the widow's two mites. The 61,000 drams of gold amount, by Cumberland's calculation, to so many pounds of our money and so many groats. Every maneh, or pound of silver, he reckons to be sixty shekels (that is, thirty ounces), which we may reckon 7l. 10s. of our money, so that this 5000 pounds of silver will be above 37,000l. of our money. It seems, God had blessed them with an increase of their wealth, as well as of their numbers, in Babylon; and, as God had prospered them, they gave cheerfully to the service of his house.

3. That they dwelt in their cities, Ezr_2:70. Though their cities were out of repair, yet, because they were their cities, such as God had assigned them, they were content to dwell in them, and were thankful for liberty and property, though they had little of pomp, plenty, or power. Their poverty was a bad cause, but their unity and unanimity were a good effect of it. Here was room enough for them all and all their substance, so that there was no strife among them, but perfect harmony, a blessed presage of their settlement, as their discords in the latter times of that state were of their ruin.  — Henry 

[daniel1212av]

 Ezr 2:69 - drams of gold--rather, "darics," a Persian coin (see on 1Ch_29:7).

priests' garments--(compare Neh_7:70). This--in the circumstances--was a very appropriate gift. In general, it may be remarked that presents of garments, or of any other usable commodities, however singular it may seem to us, is in harmony with the established notions and customs of the East. - JFB

[daniel1212av]

  (Ezra 3)  "And when the seventh month was come, and the children of Israel were in the cities, the people gathered themselves together as one man to Jerusalem. {2} Then stood up Jeshua the son of Jozadak, and his brethren the priests, and Zerubbabel the son of Shealtiel, and his brethren, and builded the altar of the God of Israel, to offer burnt offerings thereon, as it is written in the law of Moses the man of God. {3} And they set the altar upon his bases; for fear was upon them because of the people of those countries: and they offered burnt offerings thereon unto the LORD, even burnt offerings morning and evening. {4} They kept also the feast of tabernacles, as it is written, and offered the daily burnt offerings by number, according to the custom, as the duty of every day required; {5} And afterward offered the continual burnt offering, both of the new moons, and of all the set feasts of the LORD that were consecrated, and of every one that willingly offered a freewill offering unto the LORD. {6} From the first day of the seventh month began they to offer burnt offerings unto the LORD. But the foundation of the temple of the LORD was not yet laid. {7} They gave money also unto the masons, and to the carpenters; and meat, and drink, and oil, unto them of Zidon, and to them of Tyre, to bring cedar trees from Lebanon to the sea of Joppa, according to the grant that they had of Cyrus king of Persia.

{8} Now in the second year of their coming unto the house of God at Jerusalem, in the second month, began Zerubbabel the son of Shealtiel, and Jeshua the son of Jozadak, and the remnant of their brethren the priests and the Levites, and all they that were come out of the captivity unto Jerusalem; and appointed the Levites, from twenty years old and upward, to set forward the work of the house of the LORD. {9} Then stood Jeshua with his sons and his brethren, Kadmiel and his sons, the sons of Judah, together, to set forward the workmen in the house of God: the sons of Henadad, with their sons and their brethren the Levites.

{10} And when the builders laid the foundation of the temple of the LORD, they set the priests in their apparel with trumpets, and the Levites the sons of Asaph with cymbals, to praise the LORD, after the ordinance of David king of Israel. {11} And they sang together by course in praising and giving thanks unto the LORD; because he is good, for his mercy endureth for ever toward Israel. And all the people shouted with a great shout, when they praised the LORD, because the foundation of the house of the LORD was laid. {12} But many of the priests and Levites and chief of the fathers, who were ancient men, that had seen the first house, when the foundation of this house was laid before their eyes, wept with a loud voice; and many shouted aloud for joy: {13} So that the people could not discern the noise of the shout of joy from the noise of the weeping of the people: for the people shouted with a loud shout, and the noise was heard afar off."

[daniel1212av]

  Ezra 3 -
The altar of burnt-offerings is set up, Ezr_3:1-3. They keep the feast of tabernacles, Ezr_3:4-6. They make provision for rebuilding the temple; and lay its foundation in the second month of the second year, Ezr_3:7, Ezr_3:8. Ceremonies observed in laying the foundation, Ezr_3:9-11. Some weep aloud, and others shout for joy, Ezr_3:12-13. — Clarke 

Ezra 3 - In the close of the foregoing chapter we left Israel in their cities, but we may well imagine what a bad posture their affairs were in, the ground untilled, the cities in ruins, all out of order; but here we have an account of the early care they took about the re-establishment of religion among them. Thus did they lay the foundation well, and begin their work at the right end. 

I. They set up an altar, and offered sacrifices upon it, kept the feasts, and contributed towards the rebuilding of the temple (Ezr_3:1-7).

II. They laid the foundation of the temple with a mixture of joy and sorrow (Ezr_3:8-13). This was the day of small things, which was not to be despised, Zec_4:10.

Ezr 3:1-7 -
From the proceedings of the Jews on their arrival, let us learn to begin with God, and to do what we can in the worship of God, when we cannot do what we would. They could not at once have a temple, but they would not be without an altar. Fear of danger should stir us to our duty. Have we many enemies? Then it is good to have God our Friend, and to keep up communion with him. Our fears should drive us to our knees. The sacrifices for all these solemnities were a heavy expense for so poor a company; yet besides those expressly appointed, many brought free-will offerings to the Lord. And they made preparation for the building of the temple without delay: whatever God calls us to do, we may depend upon his providence to furnish us with the needful means. — MHCC

Ezr 3:1-7 - Here is,

I. A general assembly of the returned Israelites at Jerusalem, in the seventh month, Ezr_3:1. We may suppose that they came from Babylon in the spring, and must allow at least four months for the journey, for so long Ezra and his company were in coming, Ezr_7:9. The seventh month therefore soon came, in which many of the feasts of the Lord were to be solemnized; and then they gathered themselves together by agreement among themselves, rather than by the command of authority, to Jerusalem. Though they had newly come to their cities, and had their hands full of business there, to provide necessaries for themselves and their families, which might have excused them from attending on God's altar till the hurry was a little over, as many foolishly put off their coming to the communion till they are settled in the world, yet such was their zeal for religion, now that they had newly come from under correction for their irreligion, that they left all their business in the country, to attend God's altar; and (which is strange) in this pious zeal they were all of a mind, they came as one man. Let worldly business be postponed to the business of religion and it will prosper the better.

II. The care which their leading men took to have an altar ready for them to attend upon.

1. Joshua and his brethren the priests, Zerubbabel and his brethren the princes, built the altar of the God of Israel (Ezr_3:2), in the same place (it is likely) where it had stood, upon the same bases, Ezr_3:3. Bishop Patrick, observing that before the temple was built there seems to have been a tabernacle pitched for the divine service, as was in David's time, not on Mount Moriah, but Mount Sion (1Ch_9:23), supposes that this altar was erected there, to be sued while the temple was in building. Let us learn hence,

(1.) To begin with God. The more difficult and necessitous our case is the more concerned we are to take him along with us in all our ways. If we expect to be directed by his oracles, let him be honoured by our offerings.

(2.) To do what we can in the worship of God when we cannot do what we would. They could not immediately have a temple, but they would not be without an altar. Abraham, wherever he came, built an altar; and wherever we come, though we may perhaps want the benefit of the candlestick of preaching, and the showbread of the eucharist, yet, if we bring not the sacrifices of prayer and praise, we are wanting in our duty, for we have an altar that sanctifies the gift ever ready.

2. Observe the reason here given why they hastened to set up the altar: Fear was upon them, because of the people of the land. They were in the midst of enemies that bore ill will to them and their religion, for whom they were an unequal match. And,

(1.) Though they were so, yet they built the altar (so some read it); they would not be frightened from their religion by the opposition they were likely to meet with in it. Never let the fear of man bring us into this snare.

(2.) Because they were so, therefore they set up the altar. Apprehension of danger should stir us up to our duty. Have we many enemies? Then it is good to have God our friend and to keep up our correspondence with him. This good use we should make of our fears, we should be driven by them to our knees. Even Saul would think himself undone if the enemy should come upon him before he had made his supplication to God, 1Sa_13:12.

III. The sacrifices they offered upon the altar. The altar was reared to be used, and they used it accordingly. Let not those that have an altar starve it.

1. They began on the first day of the seventh month, Ezr_3:6. It does not appear that they had any fire from heaven to begin with, as Moses and Solomon had, but common fire served them, as it did the patriarchs.

2. Having begun, they kept up the continual burnt-offering (Ezr_3:5), morning and evening, Ezr_3:3. They had known by sad experience what it was to want the comfort of the daily sacrifice to plead in their daily prayers, and now that it was revived they resolved not to let it fall again. The daily lamb typified the Lamb of God, whose righteousness must be our confidence in all our prayers.

3. They observed all the set feasts of the Lord, and offered the sacrifices appointed for each, and particularly the feast of tabernacles, Ezr_3:4, Ezr_3:5. Now that they had received such great mercy from God that joyful feast was in a special manner seasonable. And now that they were beginning to settle in their cities it might serve well to remind them of their fathers dwelling in tents in the wilderness. That feast also which had a peculiar reference to gospel times (as appears, Zec_14:18) was brought, in a special manner, into reputation, now that those times drew on. Of the services of this feast, which continued seven days and had peculiar sacrifices appointed, it is said that they did as the duty of every day required (see Num_29:13, Num_29:17, etc.), Verbum die in die suo - the word, or matter, of the day in its day (so it is in the original) - a phrase that has become proverbial with those that have used themselves to scripture-language. If the feast of tabernacles was a figure of a gospel conversation, in respect of continual weanedness from the world and joy in God, we may infer that it concerns us all to do the work of the day in its day, according as the duty of the day requires, that is, (1.) We must improve time, by finding some business to do every day that will turn to a good account.

(2.) We must improve opportunity, by accommodating ourselves to that which is the proper business of the present day. Every thing is beautiful in its season. The tenth day of this month was the day of atonement, a solemn day, and very seasonable now: it is very probable that they observed it, yet it is not mentioned, nor indeed in all the Old Testament do I remember the least mention of the observance of that day; as if it were enough that we have the law of it in Lev. 16, and the gospel of it, which was the chief intention of it, in the New Testament.

4. They offered every man's free-will offering, Ezr_3:5. The law required much, but they brought more; for, though they had little wealth to support the expense of their sacrifices, they had much zeal, and, we may suppose, spared at their own tables that they might plentifully supply God's altar. Happy are those that bring with them out of the furnace of affliction such a holy heat as this.

IV. The preparation they made for the building of the temple, Ezr_3:7. This they applied themselves immediately to; for, while we do what we can, we must still be aiming to do more and better. Tyre and Sidon must now, as of old, furnish them with workmen, and Lebanon with timber, orders for both which they had from Cyrus. What God calls us to we may depend upon his providence to furnish us for. — Henry 

[daniel1212av]

  Ezr 3:8-13 -
There was a remarkable mixture of affections upon laying the foundation of the temple. Those that only knew the misery of having no temple at all, praised the Lord with shouts of joy. To them, even this foundation seemed great. We ought to be thankful for the beginnings of mercy, though it be not yet perfect. But those who remembered the glory of the first temple, and considered how far inferior this was likely to be, wept with a loud voice. There was reason for it, and if they bewailed the sin that was the cause of this melancholy change, they did well. Yet it was wrong to cast a damp upon the common joys. They despised the day of small things, and were unthankful for the good they enjoyed. Let not the remembrance of former afflictions drown the sense of present mercies. — MHCC

Ezr 3:8-13 - There was no dispute among the returned Jews whether they should build the temple or no; that was immediately resolved on, and that it should be done with all speed; what comfort could they take in their own land if they had not that token of God's presence with them and the record of his name among them? We have here therefore an account of the beginning of that good work. Observe,

I. When it was begun-in the second month of the second year, as soon as ever the season of the year would permit (Ezr_3:8 ), and when they had ended the solemnities of the passover. They took little more than half a year for making preparation of the ground and materials; so much were their hearts upon it. Note, When any good work is to be done it will be our wisdom to set about it quickly, and not to lose time, yea, though we foresee difficulty and opposition in it. Thus we engage ourselves to it, and engage God for us. Well begun (we say) is half ended.

II. Who began it - Zerubbabel, and Jeshua, and their brethren. Then the work of God is likely to go on well when magistrates, ministers, and people, are hearty for it, and agree in their places to promote it. It was God that gave them one heart for this service, and it boded well.

III. Who were employed to further it. They appointed the Levites to set forward the work (Ezr_3:8 ), and they did it by setting forward the workmen (Ezr_3:9), and strengthening their hands with good and comfortable words. Note, Those that do not work themselves may yet do good service by quickening and encouraging those that do work.

IV. How God was praised at the laying of the foundation of the temple (Ezr_3:10, Ezr_3:11); the priests with the trumpets appointed by Moses, and the Levites with the cymbals appointed by David, made up a concert of music, not to please the ear, but to assist the singing of that everlasting hymn which will never be out of date, and to which our tongues should never be out of tune, God is good, and his mercy endureth for ever, the burden of Ps. 136. Let all the streams of mercy be traced up to the fountain. Whatever our condition is, how many soever our griefs and fears, let it be owned that God is good; and, whatever fails, that his mercy fails not. Let this be sung with application, as here; not only his mercy endures for ever, but it endures for ever towards Israel, Israel when captives in a strange land and strangers in their own land. However it be, yet God is good to Israel (Psa_73:1), good to us. Let the reviving of the church's interests, when they seemed dead, be ascribed to the continuance of God's mercy for ever, for therefore the church continues.

V. How the people were affected. A remarkable mixture of various affections there was upon this occasion. Different sentiments there were among the people of God, and each expressed himself according to his sentiments, and yet there was no disagreement among them, their minds were not alienated from each other nor the common concern retarded by it.

1. Those that only knew the misery of having no temple at all praised the Lord with shouts of joy when they saw but the foundation of one laid, Ezr_3:11. To them even this foundation seemed great, and was as life from the dead; to their hungry souls even this was sweet. They shouted, so that the noise was heard afar off. Note, We ought to be thankful for the beginnings of mercy, though we have not yet come to the perfection of it; and the foundations of a temple, after long desolations, cannot but be fountains of joy to every faithful Israelite.

2. Those that remembered the glory of the first temple which Solomon built, and considered how far this was likely to be inferior to that, perhaps in dimensions, certainly in magnificence and sumptuousness, wept with a loud voice, Ezr_3:12. If we date the captivity with the first, from the fourth of Jehoiakim, it was about fifty-two years since the temple was burnt; if from Jeconiah's captivity, it was but fifty-nine. So that many now alive might remember it standing; and a great mercy it was to the captives that they had the lives of so many of their priests and Levites lengthened out, who could tell them what they themselves remembered of the glory of Jerusalem, to quicken them in their return. These lamented the disproportion between this temple and the former. And,

(1.) There was some reason for it; and if they turned their tears into the right channel, and bewailed the sin that was the cause of this melancholy change, they did well. Sin sullies the glory of any church or people, and, when they find themselves diminished and brought low, that must bear the blame.

(2.) Yet it was their infirmity to mingle those tears with the common joys and so to cast a damp upon them. They despised the day of small things, and were unthankful for the good they enjoyed, because it was not so much as their ancestors had, though it was much more than they deserved. In the harmony of public joys, let not us be jarring strings. It was an aggravation of the discouragement they hereby gave to the people that they were priests and Levites, who should have known and taught others how to be duly affected under various providences, and not to let the remembrance of former afflictions drown the sense of present mercies. This mixture of sorrow and joy here is a representation of this world. Some are bathing in rivers of joy, while others are drowned in floods of tears. In heaven all are singing, and none sighing; in hell all are weeping and wailing, and none rejoicing; but here on earth we can scarcely discern the shouts of joy from the noise of the weeping. Let us learn to rejoice with those that do rejoice and weep with those that weep, and ourselves to rejoice as though we rejoiced not, and weep as though we wept not. — Henry 

Ezr 3:12 - But many of the priests and Levites and chief of the fathers . . . wept with a loud voice--Those painful emotions were excited by the sad contrast between the prosperous circumstances in which the foundations of the first temple had been laid and the desolate, reduced state of the country and city when the second was begun; between the inferior size and less costliness of the stones used in the foundations of the second (1Ki_7:9-10), and the much smaller extent of the foundation itself, including all the appurtenances of the building (Hag_2:3); between the comparative smallness of their present means and the immense resources of David and Solomon.

Perhaps, however, the chief cause of grief was that the second temple would be destitute of those things which formed the great and distinguishing glory of the first; namely, the ark, the shekinah, the Urim and Thummim, &c. Not that this second temple was not a very grand and beautiful structure. But no matter how great its material splendor was, it was inferior in this respect to that of Solomon. Yet the glory of the second far outshone that of the first temple in another and more important point of view, namely, the receiving within its walls the incarnate Saviour (Hag_2:9).  — JFB

v. 12: Likewise, what many rejoice in today as revival is a mere shadow of great past ones, in purity, power, and passion. And i certainly need such myself. Listen: http://www.sermonindex.net/modules/newbb/viewtopic.php?topic_id=9578&forum=40&14
Read http://www.sermonindex.net/modules/articles/index.php?view=article&aid=2705
http://www.theoldtimegospel.org/studies/rev.html

[daniel1212av]

  (Ezra 4)  "Now when the adversaries of Judah and Benjamin heard that the children of the captivity builded the temple unto the LORD God of Israel; {2} Then they came to Zerubbabel, and to the chief of the fathers, and said unto them, Let us build with you: for we seek your God, as ye do; and we do sacrifice unto him since the days of Esarhaddon king of Assur, which brought us up hither. {3} But Zerubbabel, and Jeshua, and the rest of the chief of the fathers of Israel, said unto them, Ye have nothing to do with us to build an house unto our God; but we ourselves together will build unto the LORD God of Israel, as king Cyrus the king of Persia hath commanded us. {4} Then the people of the land weakened the hands of the people of Judah, and troubled them in building, {5} And hired counsellors against them, to frustrate their purpose, all the days of Cyrus king of Persia, even until the reign of Darius king of Persia.

{6} And in the reign of Ahasuerus, in the beginning of his reign, wrote they unto him an accusation against the inhabitants of Judah and Jerusalem. {7} And in the days of Artaxerxes wrote Bishlam, Mithredath, Tabeel, and the rest of their companions, unto Artaxerxes king of Persia; and the writing of the letter was written in the Syrian tongue, and interpreted in the Syrian tongue. {8} Rehum the chancellor and Shimshai the scribe wrote a letter against Jerusalem to Artaxerxes the king in this sort: {9} Then wrote Rehum the chancellor, and Shimshai the scribe, and the rest of their companions; the Dinaites, the Apharsathchites, the Tarpelites, the Apharsites, the Archevites, the Babylonians, the Susanchites, the Dehavites, and the Elamites, {10} And the rest of the nations whom the great and noble Asnapper brought over, and set in the cities of Samaria, and the rest that are on this side the river, and at such a time. {11} This is the copy of the letter that they sent unto him, even unto Artaxerxes the king; Thy servants the men on this side the river, and at such a time. {12} Be it known unto the king, that the Jews which came up from thee to us are come unto Jerusalem, building the rebellious and the bad city, and have set up the walls thereof, and joined the foundations. {13} Be it known now unto the king, that, if this city be builded, and the walls set up again, then will they not pay toll, tribute, and custom, and so thou shalt endamage the revenue of the kings. {14} Now because we have maintenance from the king's palace, and it was not meet for us to see the king's dishonour, therefore have we sent and certified the king; {15} That search may be made in the book of the records of thy fathers: so shalt thou find in the book of the records, and know that this city is a rebellious city, and hurtful unto kings and provinces, and that they have moved sedition within the same of old time: for which cause was this city destroyed. {16} We certify the king that, if this city be builded again, and the walls thereof set up, by this means thou shalt have no portion on this side the river.

{17} Then sent the king an answer unto Rehum the chancellor, and to Shimshai the scribe, and to the rest of their companions that dwell in Samaria, and unto the rest beyond the river, Peace, and at such a time. {18} The letter which ye sent unto us hath been plainly read before me. {19} And I commanded, and search hath been made, and it is found that this city of old time hath made insurrection against kings, and that rebellion and sedition have been made therein. {20} There have been mighty kings also over Jerusalem, which have ruled over all countries beyond the river; and toll, tribute, and custom, was paid unto them. {21} Give ye now commandment to cause these men to cease, and that this city be not builded, until another commandment shall be given from me. {22} Take heed now that ye fail not to do this: why should damage grow to the hurt of the kings? {23} Now when the copy of king Artaxerxes' letter was read before Rehum, and Shimshai the scribe, and their companions, they went up in haste to Jerusalem unto the Jews, and made them to cease by force and power. {24} Then ceased the work of the house of God which is at Jerusalem. So it ceased unto the second year of the reign of Darius king of Persia."

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  Ezra 4 -
The Samaritans endeavor to prevent the rebuilding of the temple, Ezr_4:1-5. They send letters to Artaxerxes, against the Jews, Ezr_4:6-9. A copy of the letter, Ezr_4:10-16. He commands the Jews to cease from building the temple, which they do; nor was any thing farther done in the work till the second year of Darius, Ezr_4:17-24. — Clarke 

Ezra 4 - The good work of rebuilding the temple was no sooner begun than it met with opposition from those that bore ill will to it; the Samaritans were enemies to the Jews and their religion, and they set themselves to obstruct it. 

I. They offered to be partners in the building of it, that they might have it in their power to retard it; but they were refused (Ezr_4:1-3). 

II. They discouraged them in it, and dissuaded them from it (Ezr_4:4, Ezr_4:5). 

III. They basely misrepresented the undertaking, and the undertakers, to the king of Persia, by a memorial they sent him (Ezr_4:6-16). 

IV. They obtained from him an order to stop the building (Ezr_4:17-22), which they immediately put in execution (Ezr_4:23, Ezr_4:24). — Henry 

Ezr 4:1-5 -
Every attempt to revive true religion will stir up the opposition of Satan, and of those in whom he works. The adversaries were the Samaritans, who had been planted in the land of Israel, 2 Kings 17. It was plain that they did not mean to unite in the worship of the Lord, according to his word. Let those who discourage a good work, and weaken them that are employed in it, see whose pattern they follow. — MHCC

Ezr 4:1 -
Now when the adversaries - These were the Samaritans, and the different nations with which the kings of Assyria had peopled Israel, when they had carried the original inhabitants away into captivity, see Ezr_4:9, Ezr_4:10. — Clarke 

Ezr 4:3 - With us - As being of another nation and religion, and therefore not concerned in Cyrus's grant, which was confined to the Israelites. Take heed, whom you go partners with, and on whose hand you lean. While we trust God with an absolute confidence, we must trust men with a prudent caution.  — Wesley

Ezr 4:1-5 -
We have here an instance of the old enmity that was put between the seed of the woman and the seed of the serpent. God's temple cannot be built, but Satan will rage, and the gates of hell will fight against it. The gospel kingdom was, in like manner, to be set up with much struggling and contention. In this respect the glory of the latter house was greater than the glory of the former, and it was more a figure of the temple of Christ's church, in that Solomon built his temple when there was no adversary nor evil occurrent, (1Ki_5:4); but this second temple was built notwithstanding great opposition, in the removing and conquering of which, and the bringing of the work to perfection at last in spite of it, the wisdom, power, and goodness of God were much glorified, and the church was encouraged to trust in him.

I. The undertakers are here called the children of the captivity (Ezr_4:1), which makes them look very little. They had newly come out of captivity, were born in captivity, had still the marks of their captivity upon them; though they were not now captives, they were under the control of those whose captives they had lately been. Israel was God's son, his first-born; but by their iniquity the people sold and enslaved themselves, and so became children of the captivity. But, it should seem, the thought of their being so quickened them to this work, for it was by their neglect of the temple that they lost their freedom.

II. The opposers of the undertaking are here said to be the adversaries of Judah and Benjamin, not the Chaldeans or Persians (they gave them no disturbance - “let them build and welcome”), but the relics of the ten tribes, and the foreigners that had joined themselves to them, and patched up that mongrel religion we had an account of, 2Ki_17:33. They feared the Lord, and served their own gods too. They are called the people of the land, Ezr_4:4. The worst enemies Judah and Benjamin had were those that said they were Jews and were not, Rev_3:9.

III. The opposition they gave had in it much of the subtlety of the old serpent. When they heard that the temple was in building they were immediately aware that it would be a fatal blow to their superstition, and set themselves to oppose it. They had not power to do it forcibly, but they tried all the ways they could to do it effectually.

1. They offered their service to build with the Israelites only that thereby they might get an opportunity to retard the work, while they pretended to further it. Now,

(1.) Their offer was plausible enough, and looked kind: “We will build with you, will help you to contrive, and will contribute towards the expense; for we seek your God as you do,” Ezr_4:2. This was false, for, though they sought the same God, they did not seek him only, nor seek him in the way he appointed, and therefore did not seek him as they did. Herein they designed, if it were possible, to hinder the building of it, at least to hinder their comfortable enjoyment of it; as good almost not have it as not have it to themselves, for the pure worship of the true God and him only. Thus are the kisses of an enemy deceitful; his words are smoother than butter when war is in his heart. But,

(2.) The refusal of their proffered service was very just, Ezr_4:3. The chief of the fathers of Israel were soon aware that they meant them no kindness, whatever they pretended, but really designed to do them a mischief, and therefore (though they had need enough of help if it had been such as they could confide in) told them plainly, “You have nothing to do with us, have no part nor lot in this matter, are not true-born Israelites nor faithful worshippers of God; you worship you know not what, Joh_4:22. You are none of those with whom we dare hold communion, and therefore we ourselves will build it.” They plead not to them the law of their God, which forbade them to mingle with strangers (though that especially they had an eye to), but that which they would take more notice of, the king's commission, which was directed to them only: “The king of Persia has commanded us to build this house, and we shall distrust and affront him if we call in foreign aid.” Note, In doing good there is need of the wisdom of the serpent, as well as the innocency of the dove, and we have need, as it follows there, to beware of men, Mat_10:16, Mat_10:17. We should carefully consider with whom we are associated and on whose hand we lean. While we trust God with a pious confidence we must trust men with a prudent jealousy and caution.

2. When this plot failed they did what they could to divert them from the work and discourage them in it. They weakened their hands by telling them it was in vain to attempt it, calling them foolish builders, who began what they were not able to finish, and by their insinuations troubled them, and made them drive heavily in the work. All were not alike zealous in it. Those that were cool and indifferent were by these artifices drawn off from the work, which wanted their help, Ezr_4:4. And because what they themselves said the Jews would suspect to be ill meant, and not be influenced by, they, underhand, hired counsellors against them, who, pretending to advise them for the best, should dissuade them from proceeding, and so frustrate their purpose (Ezr_4:5), or dissuade the men of Tyre and Sidon from furnishing them with the timber they had bargained for (Ezr_3:7); or whatever business they had at the Persian court, to solicit for any particular grants or favours, pursuant to the general edict for their liberty, there were those that were hired and lay ready to appear of counsel against them. Wonder not at the restlessness of the church's enemies in their attempts against the building of God's temple. He whom they serve, and whose work they are doing, is unwearied in walking to and fro through the earth to do mischief. And let those who discourage a good work, and weaken the hands of those that are employed in it, see whose pattern they follow. — Henry

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  Ezr 4:6-24 -
It is an old slander, that the prosperity of the church would be hurtful to kings and princes. Nothing can be more false, for true godliness teaches us to honour and obey our sovereign. But where the command of God requires one thing and the law of the land another, we must obey God rather than man, and patiently submit to the consequences. All who love the gospel should avoid all appearance of evil, lest they should encourage the adversaries of the church. The world is ever ready to believe any accusation against the people of God, and refuses to listen to them. The king suffered himself to be imposed upon by these frauds and falsehoods. Princes see and hear with other men's eyes and ears, and judge things as represented to them, which are often done falsely. But God's judgment is just; he sees things as they are. — MHCC

Ezr 4:17-24 - Here we have,

I. The orders which the king of Persia gave, in answer to the information sent him by the Samaritans against the Jews. He suffered himself to be imposed upon by their fraud and falsehood, took no care to examine the allegations of their petition concerning that which the Jews were now doing, but took it for granted that the charge was true, and was very willing to gratify them with an order of council to stay proceedings.

1. He consulted the records concerning Jerusalem, and found that it had indeed rebelled against the king of Babylon, and therefore that it was, as they called it, a bad city (Ezr_4:19), and withal that in times past kings had reigned there, to whom all the countries on that side the river had been tributaries (Ezr_4:20), and that therefore there was danger that if ever they were able (which they were never likely to be) they would claim them again. Thus he says as they said, and pretends to give a reason for so doing. See the hard fate of princes, who must see and hear with other men's eyes and ears, and give judgment upon things as they are represented to them, though often represented falsely. God's judgment is always just because he sees things as they are, and it is according to truth.

2. He appointed these Samaritans to stop the building of the city immediately, till further orders should be given about it, Ezr_4:21, Ezr_4:22. Neither they, in their letter, nor he, in his order, make any mention of the temple, and the building of that, because both they and he knew that they had not only a permission, but a command, from Cyrus to rebuild that, which even these Samaritans had not the confidence to move for the repeal of. They spoke only of the city: “Let not that be built,” that is, as a city with walls and gates; “whatever you do, prevent that, lest damage grow to the hurt of the kings:” he would not that the crown should lose by his wearing it.

II. The use which the enemies of the Jews made of these orders, so fraudulently obtained; upon the receipt of them they went up in haste to Jerusalem, Ezr_4:23. Their feet ran to evil, Pro_1:16. They were impatient till the builders were served with this prohibition, which they produced as their warrant to make them cease by force and power. As they abused the king in obtaining this order by their mis-informations, so they abused him in the execution of it; for the order was only to prevent the walling of the city, but, having force and power on their side, they construed it as relating to the temple, for it was that to which they had an ill will, and which they only wanted some colour to hinder the building of. There was indeed a general clause in the order, to cause these men to cease, which had reference to their complaint about building the walls; but they applied it to the building of the temple. See what need we have to pray, not only for kings, but for all in authority under them, and the governors sent by them, because the quietness and peaceableness of our lives, in all godliness and honesty, depend very much upon the integrity and wisdom of inferior magistrates, as well as the supreme. The consequence was that the work of the house of God ceased for a time, through the power and insolence of its enemies; and so, through the coldness and indifference of its friends, it stood still till the second year of Darius Hystaspes, for to me it seems clear by the thread of this sacred history that it was that Darius, Ezr_4:24. Though now a stop was put to it by the violence of the Samaritans, yet that they might soon after have gone on by connivance, if they had had a due affection to the work, appears by this, that before they had that express warrant from the king for doing it (ch. 6) they were reproved by the prophets for not doing it, Ezr_5:1, compared with Hag_1:1, etc. If they had taken due care to inform Cambyses of the truth of this case, perhaps he would have recalled his order; but, for aught I know, some of the builders were almost as willing it should cease as the adversaries themselves were. At some periods the church has suffered more by the coldness of its friends than by the heat of its enemies; but both together commonly make church-work slow work. — Henry

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  (Ezra 5)  "Then the prophets, Haggai the prophet, and Zechariah the son of Iddo, prophesied unto the Jews that were in Judah and Jerusalem in the name of the God of Israel, even unto them. {2} Then rose up Zerubbabel the son of Shealtiel, and Jeshua the son of Jozadak, and began to build the house of God which is at Jerusalem: and with them were the prophets of God helping them.

{3} At the same time came to them Tatnai, governor on this side the river, and Shetharboznai, and their companions, and said thus unto them, Who hath commanded you to build this house, and to make up this wall? {4} Then said we unto them after this manner, What are the names of the men that make this building? {5} But the eye of their God was upon the elders of the Jews, that they could not cause them to cease, till the matter came to Darius: and then they returned answer by letter concerning this matter. {6} The copy of the letter that Tatnai, governor on this side the river, and Shetharboznai, and his companions the Apharsachites, which were on this side the river, sent unto Darius the king: {7} They sent a letter unto him, wherein was written thus; Unto Darius the king, all peace. {8} Be it known unto the king, that we went into the province of Judea, to the house of the great God, which is builded with great stones, and timber is laid in the walls, and this work goeth fast on, and prospereth in their hands. {9} Then asked we those elders, and said unto them thus, Who commanded you to build this house, and to make up these walls? {10} We asked their names also, to certify thee, that we might write the names of the men that were the chief of them. {11} And thus they returned us answer, saying, We are the servants of the God of heaven and earth, and build the house that was builded these many years ago, which a great king of Israel builded and set up. {12} But after that our fathers had provoked the God of heaven unto wrath, he gave them into the hand of Nebuchadnezzar the king of Babylon, the Chaldean, who destroyed this house, and carried the people away into Babylon. {13} But in the first year of Cyrus the king of Babylon the same king Cyrus made a decree to build this house of God. {14} And the vessels also of gold and silver of the house of God, which Nebuchadnezzar took out of the temple that was in Jerusalem, and brought them into the temple of Babylon, those did Cyrus the king take out of the temple of Babylon, and they were delivered unto one, whose name was Sheshbazzar, whom he had made governor; {15} And said unto him, Take these vessels, go, carry them into the temple that is in Jerusalem, and let the house of God be builded in his place. {16} Then came the same Sheshbazzar, and laid the foundation of the house of God which is in Jerusalem: and since that time even until now hath it been in building, and yet it is not finished. {17} Now therefore, if it seem good to the king, let there be search made in the king's treasure house, which is there at Babylon, whether it be so, that a decree was made of Cyrus the king to build this house of God at Jerusalem, and let the king send his pleasure to us concerning this matter."